The Prophet Muhammad’s Blessed Sandal

The Blessed Sandal

   

There is not a civilization that has loved and celebrated its leader as Islamic civilization has loved and celebrated its Prophet, our master Muhammad (Allah bless him and give him peace). Love is theThe Prophet Muhammad’s Sall Allahu ‘alaihi wa  Aalihi wa sallim Sandal

strongest of all human attachments, and is the greatest thing that distinguishes the relationship of Muslims with their Prophet (Allah bless him and give him peace), who said, “None of you [truly] believes until I am more beloved to him than his very self, wealth, and all people.”

Motivated by this love, as well as by an understanding of the immense importance of the personal example of the Prophet (Allah bless him and give him peace), the Muslim community recorded and preserved his entire life in the most exacting detail. The Islamic scholars did not limit their attention to the moral and legal example of the Prophet alone (Allah bless him and give him peace). Rather, they also focused on his daily life, like his habits of eating, drinking, and sleeping, as well as other matters that do not have immediate legal implications. From that time, until this present day, Muslims have sought to imitate the example of their Prophet (Allah bless him and give him peace) in all its details, unless they were of the particular matters that Allah Most High chose only for him.

The Prophet’s (Allah bless him and give him peace) external, physical appearance was also among the matters that Muslims paid great attention to, as were his habits of dress. Among the matters of external appearance, the Prophet’s noble sandals received particular attention, perhaps because of what his followers felt of utmost love and humility for the person of their beloved Prophet (Allah bless him and give him peace), such that they saw themselves as less than his sandals.

The Companions and the Noble Sandals

The attention given to the noble sandals is not an innovated matter. Rather, the first generations, from the Companions of the Prophet (Allah bless him and give him peace), were the first to give them attention and importance, such that some of them were known to have distinguished themselves with serving the noble sandals. It has been reported by Ibn Sa`d that Anas (Allah be well pleased with him) was the keeper of the sandals of the Messenger of Allah (Allah bless him and give him peace).

And Imam al-Sālihī reported in his work, Subul al-Huda wa’l Rashād (8:318) that `Abd Allāh ibn Mas`ūd (Allah be pleased with him) used to get up as soon as the Messenger of Allah (Allah bless him and give him peace) sat down, and would take off the latter’s sandals, and place them under his own arms. Then, when the Prophet (Allah bless him and give him peace) would get up, he would put them on him. Many other narrations have been transmitted from the Companions giving exact descriptions of the noble sandals of the Prophet (Allah bless him and give him peace).

The Attention Given by the Imams and Scholars to the Noble Sandals

A number of Imams gave the noble sandals of the Prophet (Allah bless him and give him peace) particular attention, authoring complete works in describing and praising them, and gathering that which was transmitted regarding this. Among them were:

  1. Imam Abu Ishāq Ibrahīm ibn Muhammad ibn Khalaf al-Sullamī, famous as Ibn al-Hājj, who collected that which many poets and authors had written in praise of the sandals.
  2. Imam and hadith master Abū al-Yumn `Abd al-Samad ibn `Abd al-Wahhāb Ibn `Asākir of Damascus (686 AH), who was buried in the Baqī` cemetery [in Madina], authored a treatise called A Sketch of the Sandal of the Prophet (Allah bless him and give him peace) (Timthālu Na`l al-Nabiyy), which is published.
  3. The great mujtahid Imam Sirāj al-Dīn `Umar ibn Raslān al-Bulqīnī.
  4. Imam Shams al-Dīn Muhammad ibn `Īsa al-Muqri’, whose book was titled A Joy For Eyes By Verifying The Matter of The Sandals (Qurrat al-`Aynayn fī Tahqīq Amr al-Na`layn)
  5. Imam Abū al-`Abbās al-Maqqarī of Tilmisān, who died in Egypt, wrote the most expansive work on the issue, An Opening From The Most High In Praising The Sandals (Fath al-Muta`āl fī Madh al-Ni`āl). This work is published, and has three abridgements. The first is by Radiyy al-Dīn Abu al-Khayr al-Qādirī; the second by Abū al-Hasan al-Dimintī; and the third by Shaykh Yūsuf al-Nabahānī (Allah have mercy on them all).
  6. The author of the work Collected Pearls from the Bewildering Design and the Unique Exposition on the Characteristics of the Depiction of the Sandals of the Messenger of Allah (Allah bless him and give him peace) ( al-La’ali’ al-Majmū`a Min Bāhir al-Nizām wa Bāri` al-Kalām fī Sifat Mithāl Na`li Rasūl Allāh), who was one of the scholars of Cordoba, as mentioned by the historian Abū Sālim al-`Ayyāshī in his famous travelogue.

The Place of the Depiction of the Noble Sandals and their Baraka

The depiction of the noble Prophetic sandals has had a special place in the hearts of Muslims since it points to one of the needs of their tremendous Prophet (Allah bless him and give him peace), and since it inspires in them the utmost humility towards his high rank (Allah bless him and give him peace). Because of this, they took care to record this depiction, and to draw it, and they sometimes even placed it under their turbans, to feel their complete subservience to the tremendousness of this most noble Messenger (Allah bless him and give him peace). They also hung this depiction in their houses, seeking baraka from it.

Writers and poets wrote eloquently in praise of the noble sandals and in describing the feelings of ecstatic love for their wearer (Allah bless him and give him peace). Imam Abū al-`Abbās gathered a significant amount of these writing in his aforementioned work, as well as in his treatise Azhār al-Riyād

May the best of blessings and peace be upon the owner of these blessed sandals.

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Kissing the Thumbs

 

R Seal of Rasoolullah(Sal)4

Kissing the Thumbs

الحمد للّٰه الذي نورعيون المسلمين بنورعين اعيان المرسلين، والصّلاة والسلام علي نورالعيون سرورالقلب المحزون محمد نالرفيع ذكره في الصلاة والاذان، والجيب اسمه عند اھل الايمان، وعلى اٰله وصحبه والمشروحة صدورھم لجلال اسراره والمفتوحة عيونھم بجمال انواره، واشھد ان لاالٰه الا اللّٰه وحده لاشريك له، وان محمّدا عبده ورسوله بالھدى ودين الحق ارسله صلى اللّٰه تعالٰى عليه وعلٰى اٰله وصحبه اجمعين، وعلينا معھم وبھم ولھم يا ارحم الراحمين اٰمين

When hearing the Muazzin proclaim, “Ash’hadu anna Muhammad ar­-Rasoolullah” it is preferred (Mustahab) to kiss the two thumbs or the shahaadat finger and place them on the eyes. There are many spiritual, religious and worldly benefits associated to this, as well as numerous Ahadith documenting its practice. Doing so is even practiced by the Sahaaba, and Muslims everywhere perform it in the belief that it is Mustahab. It is stated in the book, Salaat al-Mas’oodi:

روي عن النبي صلى الله عليه وسلم انه قال من سمع اسمي في الاذان ووضع ابھاميه على عينيه فانا طالبه في صفوف القيمه و قائده الى الجنه

”The Noble Messenger is reported to have said, “On the Day of Qiyaamat, I shall search for the person who used to place his thumbs on his eyes when hearing my name during the Adhaan. I shall lead him into Jannat.” [Salat al-Mas’oodi, Vol 2, Chapter 20]

Allama Ismail Haqqi Radi ALLAHu Ta’ala Anho writes under the verse 58 of Surah al Maidah,

وضعف تقبيل ظفرى ابهاميه مع مسبحتيه والمسح على عينيه عند قوله محمد رسول الله لانه لم يثبت فى الحديث المرفوع لكن المحدثين اتفقوا على ان الحديث الضعيف يجوز العمل به فى الترغيب والترهيب

“Kissing the nails of the thumbs and the shahadat finger when saying “Muhammad ar­-Rasoolullah SallAllaho Alaihi wa Sallam has been classified as weak (dhaeef) because it is not proven from a marfoo’ Hadith. However, Muhadditheen have agreed that to act upon a dhaeef Hadith to incline people towards deeds and instill fear within them is permitted.”[Tafseer Rooh al-Bayaan, Vol 3, Page 282]

Shaami states,

يستحب أن يقال عند سماع الأولى من الشهادة : صلى الله عليك يا رسول الله ، وعند الثانية منها : قرت عيني بك يا رسول الله ، ثم يقول : اللهم متعني بالسمع والبصر بعد وضع ظفري الإبهامين على العينين فإنه عليه السلام يكون قائدا له إلى الجنة ، كذا في كنز العباد . قهستاني ، ونحوه في الفتاوى الصوفية . وفي كتاب الفردوس من قبل ظفري إبهامه عند سماع أشهد أن محمدا رسول الله في الأذان أنا قائده ومدخله في صفوف الجنة وتمامه في حواشي البحر للرملي

“On the testimony (of Prophethood) in Adhaan, it is Mustahab to say “Sallallaahu Alaika Ya Rasoolallah SallAllaho Alaihi wa Sallam on the first and “Quratu Aini bika Ya RasoolAllah SubHanuhu wa Ta’ala on the second. Then, place the nails of your thumbs on your eyes and say, “Allahumma Matti’ni bis-Sam’i wal-Basr.” The Holy Prophet SallAllaho Alaihi wa Sallam will lead the person who does this into Jannat. The same has been documented by Kanzul­lbaad, Qohistaani and in Fataawa Soofia. Kitaabul-Firdaus states that the Prophet SallAllaho Alaihi wa Sallam has said, I shall lead into Jannat the person who kisses his thumbnails when hearing “Ash’hadu anna Muhammad ar-Rasoolullah. I will also place him amongst the ranks of the inmates of Janna’. The complete discussion on this has been given in the marginal notes on Bahr ar-Raaiq of Ramli.” [Radd al Muh’tar, Baab al-Adhan, Vol. 3, Page 233]

This extract has given the reference of 5 books Kanz al-Ibaad, Fataawa Soofia, Kitaab al-Firdaus, Qohistaani and the marginal notes on Bahr ar-Raaiq. All of them have ruled this practice to be Mustahab.

In the book “al Maqasid al Hasanah Fil Hadisil Atwirah Alas Sunnah”. Imam Sakhawi Radi ALLAHu Ta’ala Anho states,

ذكره الديلمي في الفردوس من حديث أبي بكر الصديق أنه لما سمع قول المؤذن ( أشهد أن محمدا رسول الله ) قال هذا وقبل باطن الانملتين السبابتين ومسح عينيه فقال ( من فعل مثل ما فعل خليلي فقد حلت عليه شفاعتي ) ولا يصح

“Dailmi reports that Hadrat Abu Bakr Siddique Radi ALLAHu Ta’ala Anho once said ‘When I heard the Muazzin say Ash’hadu anna Muhammad ar­-Rasoolullah SallAllaho Alaihi wa Sallam, I said the same, kissed the inner-side of my Kalima finger and placed it on my eyes. When the Holy Prophet SallAllaho Alaihi wa Sallam noticed this, he said. My intercession becomes obligatory upon he who does the same as my beloved.’ This Hadith hasn’t reached the classification of Sahih.” [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut – Lebenon), Page 384]

Quoting the book Moojibaat ar-RaHmah, Imam Sakhaawi Radi ALLAHu Ta’ala Anho further writes.

عن الخضر عليه السلام أنه من قال حين يسمع المؤذن يقول أشهد أن محمدا رسول الله مرحبا بحبيبي وقرة عيني محمد بن عبد الله ثم يقبل ابهاميه ويجعلهما على عينيه لم يرمد أبدا

“It is reported from Hadrat Khidr Alaihis Salam , “If a person says “Marhaban bi-Habibi Quratu Aini Muhammad ibn Abdullah” when hearing the Muazzin say “Ash’hadu anna Muhammadur-Rasoolullah, then kisses his thumbs and places them on his eyes, never will they (the eyes) be sore.” [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut – Lebenon), Page 384]

He further writes that Abul Abbas Ahmad said that Muhammad ibn Baabaa, narrating his personal experience, states.

أنه هبت ريح فوقعت منه حصاة في عينه فأعياه خروجها وآلمته أشد الألم وأنه لما سمع المؤذن يقول أشهد أن محمدا رسول الله قال ذلك فخرجت الحصاة من فوره

“Once, due to a heavy wind blowing, a pebble hit my eye and refused to come out. I experienced major pain because of it.” When Muhammad ibn Baabaa heard the Muazzin say “Ash ‘hadu anna Muhammad ar-Rasoolullah, ” he said this “Quratu Aini … ‘and, immediately, the pebble fell out.” [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut – Lebenon), Page 384]

Allama Shams Muhammad ibn Saalih Madani Alaihis Salam reports Imam Amjad to have said.

من صلى على النبي إذا سمع ذكره في الاذان وجمع أصبعيه المسبحة والابهام وقبلهما ومسح بهما عينيه لم يرمد أبدا

“If the person who hears the name of the Noble Messenger SallAllaho Alaihi wa Sallam in the Adhaan joins his Kalima finger and his thumbs,” “Kisses and places them on his eyes, never will they be sore.” [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut – Lebenon), Page 384]

Imam Amjad Radi ALLAHu Ta’ala Anho who was an accomplished scholar in Egypt, further states, 

بعض شيوخ العراق أو العجم أنه يقول عندما يمسح عينيه صلى لله عليك يا سيدي يا رسول الله يا حبيب قلبي ويا نور بصري ويا قرة عيني وقال لي كل منهما منذ فعله لم ترمد عيني

“Some non-Arab and Iraqi Mashaaikh have said that by this practice, the eyes will never be sore.” “From the time I have brought this into practice even my eyes have not ached.” [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut – Lebenon), Page 384]

Ibn Saalih Radi ALLAHu Ta’ala Anho states,

وأنا ولله الحمد والشكر منذ سمعته منهما استعملته فلم ترمد عيني وأرجو أن عافيتهما تدوم وأني أسلم من العمى إن شاء لله

“From the time I heard this benefit. I brought this action into practice. Since then, my eyes haven’t become sore and it is my hope that, Insha-Allah, they will never be and I will be saved from being blind.” [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut – Lebenon), Page 385] 

Imam Hasan Radi ALLAHu Ta’ala Anho states,

من قال حين يسمع المؤذن يقول أشهد أن محمدا رسول الله مرحبا بحبيبي وقرة عيني محمد بن عبد الله ويقبل إبهاميه ويجعلهما على عينيه لم يعم ولم يرمد

”The eyes of he who says ‘Marhaban bi-Habibi wa Quratu Aini Muhammad ibn Abdullah’ when hearing the Muazzin say “Ash’hadu anna Muhammad ar-Rasoolullah and kisses and places his thumbs on them will never pain nor will he become blind.” [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut – Lebenon), Page 385]

In short, the book alMaqaasid al Hasanah confirms this practice by many Imams and Scholars of the Deen.

Sharah Niqaaya states,

واعلم انه يستحب أن يقال عند سماع الأولى من الشهادة : صلى الله عليك يا رسول الله ، وعند الثانية منها : قرت عيني بك يا رسول الله ، وضع ظفري الإبهامين على العينين فإنه عليه السلام يكون قائدا له إلى الجنة ، كذا في كنز العباد 

“It should be known that it is preferable (Mustahab) to say “Quratu Aini bika Ya Rasoolallah and place the thumbs on the eyes when hearing the first part of the second shahaadat. The Holy Prophet SallAllaho Alaihi wa Sallam wilt lead the person who does so into Jannat. Kanz al-Ibaad says likewise.” [Jami’ ar-Rumooz, Fasl al Adhan, Maktaba Islamiya (Iran), Vol 1, Page 125]

Maulana Jamaal ibn Abdullah ibn Umar Makki Radi ALLAHu Ta’ala Anho states in his Fataawa,

تقبيل الابھامين ووضعھما على العينين عند ذكر اسمه عليه السلام في الاذان جائز بل مستحب صرح به مشائخنا

“Taqbeelul-Ibhaamain (kissing and placing the thumbs on the eyes when hearing the blessed name of Rasoolullah SallAllaho Alaihi wa Sallam in Adhaan) not just permissible, but Mustahab. Our Mashaaikh have elucidated this.” 

Allama Muhammad Taahir Radi ALLAHu Ta’ala Anho classifying this Hadith as Ghair-Sahih, also states,

وروي تجربة عن كثيرين

“There are many reports of this benefit being experienced.” [Khatima Majma’ BiHar al-Anwaar, Vol 3, Page 511]
There are many other quotations besides these that can also be presented. For the sake of conciseness. we make do with only these. Hadrat Sadr al-Afadhil, Maulana Sayyed Muhammad Na’eem al-Din Muraadabadi states that a very ancient copy of the Injeel (New Testament) has been discovered. It is known as the Gospel of Barnabas and has been translated into almost every language. The majority of its rulings and laws resemble Islamic commands. It’s written inside that when Hadrat Adam Alaihis Salam wished to see the Noor of the Beloved Mustapha SallAllaho Alaihi wa Sallam (Rooh al-Quds). The Noor was made bright on the nails of his thumbs. Hadrat Adam Alaihis Salam then kissed and placed them on his eyes out of love and appreciation.

Besides the Ulama of the Hanafi Mad’hab, Ulama from the Shafee and Maaliki Mad’habs have also ruled the kissing of the thumbs (Taqbeel al-Ibhaamain) to be Mustahab. A famous Shafa’ee book of Fiqh, I’aanatut-Taalibeen ‘Alaa Hali alfaazi Fat’hil-Mu’een, states,

ثم يقبل ابھاميه و يجعلھما على عينيه لم يعم ولم يرمد ابدا

“Then kiss and place your thumbs on your eyes. By doing so, never will you become blind nor will your eyes be sore,’ [I’aanatut-Taalibeen, Page 247, Egyptian Edition]

Another famous book of the Maaliki Mad’hab, Kifaayat at-Taalib ar­Rabbani Ii Risaalati Ibn Abi Zaid Qeerwaani Radi ALLAHu Ta’ala Anho, after saying much about this practice, states,

عينيه لم يعم ولم يرمد ابدا

“Never will the eyes of the person who does so pain, nor will he become blind.” [Kifaayat at-Taalib ar-­Rabbani, Vol 1, Page 169, Egyptian Edition]

Shaikh Ali Saeed Adawi Radi ALLAHu Ta’ala Anho writes in his commentary of this extract,

لم يبين موضع التقبيل من ابھامين الا انه نقل عن الشيخ العالم المفسر نور الدين الخراساني قال بعضهم لقيته وقت الاذان فلما سمع الموذن يقول اشھد ان محمدا رسول الله قبل ابھامي نفسه و مسح بالظفرين اجفان عينيه من الماق الي ناحيه الصدع ثم فعل ذلك عند كل تشھد مرة فسالته عن ذلك ففقال كنت افعله ثم تركته فمرضت عيناي فرئيته صلى الله عليه وسلم مناما فقال لما تركت مسح عينيك عند الاذان ان اردت ان تبرء عيناك فعد في المسح فاستيقظت و مسحت فبرئت ولم يعاود في مرضھا الي الان

“The writer didn’t mention when the thumbs should be kissed. However, it is reported that some people met Allama Mufassir Nooruddin Khorasaani Radi ALLAHu Ta’ala Anho at the time of Adhaan. When he heard the Muazzin say “Ash’hadu anna Muhammad ar-Rasoolullah he kissed and placed his thumbs on the eyelashes and comer of his eyes, right until the temples. He did this on every shahaadat. When the people asked him about this practice of his, he replied, “I used to kiss my thumbs but stopped after a while. My eyes later became sore. I then saw the Holy Prophet SallAllaho Alaihi wa Sallam in a dream and he said to me, “Why did you stop kissing your thumbs and placing them on the eyes during the Adhaan? If you want your eyes to stop paining, resume this practice.” Thus, from then on, I continued this action and gained comfort. The pain didn’t return from the time I recommenced this.” [Nahjul-Istamia, Page 177]

Important Note: 

Direct narrations and Ahadith have been presented regarding this practice in Adhaan. Takbeer (lqaamat) is in the likeness of Adhaan, and it has even been called Adhaan in the Ahadith. Therefore, kissing and placing the thumbs during the Takbeer is also beneficial and a means of blessings but during Salah or a Khutba or whilst listening to the Qur’an it should not be done!

Not performing it during salah is evident and the impermissibility during listening to the khutba or the Qur’an is because one should have utmost attention at these times and refrain from any unnecessary movements. When the verse Maa kaana muhammadun abaa ahadim mir rijalikum is recited, so many people kiss their thumbs, it is as if birds have gathered to sing and they do it to such an extent that people from afar cannot even hear some words of the holy Qur’an. Even if there is no harm to place the thumbs on the lips and then place them on the eyes at this time; there is no ruling to make a sound during the kiss of reverence – like when one kisses the black stone, the ka’aba, the Qur’an or the hands and feet of the pious. There is no rule to make the noises like a flock of birds.

Conclusion:

This entire discussion establishes that kissing and placing the thumbs during the Adhaan, etc. is Mustahab. It is found as the Sunnat of’ Hadrat Adam Alaihis Salam, Abu Bakr Siddique Radi ALLAHu Ta’ala Anho and Imam Hasan Radi ALLAHu Ta’ala Anho. Even Imams of the Shafa’ee and Maaliki Mad’habs have ruled it to be Mustahab. In every era, Muslim deemed this practice to have this very ruling, along with the following benefits,

The eyes of a person who does this are saved from being sore.

1. Insha-Allah, he will never become blind.
2. It is an excellent cure to remove something problematic to the eyes. These benefits have been experienced several times.
3. The Prophet SallAllaho Alaihi wa Sallam will intercede for the one who practices this.
4. Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam will also search for the person who used to perform it and lead him into Jannah.

As long as no explicit proof of its prohibition is found, It cannot be stopped. Muslims deeming something preferable (Mustahab) is sufficient proof for it being so. However, for certification of Karaahat (i.e. to deem something Makrooh), a specific proof is needed! So, Calling this practice Haraam is sheer ignorance and an act of prejudice and strait-mindedness of a person afflicted with the blindness of Faith (Eiman). May Allah protect us from falling to this depth of depravity and deviation from the right path… Aameen!!

والله سبحانه وتعالى اعلم ورسوله اعلم بالصواب

Almighty Allah SubHanuhu wa Ta’ala and His Beloved Rasool Sallallaho Alaihi wa Aalihi wa Sallam knows the best!
Reference Books:

1. al-Ataya an-Nabawiyah Fi Fatawa ar-Radawiyyah [New 33 Volume Edition], Vol 5, Page 429-436 by Ala Hadrat Ash-Shah Imam aHmad Rida al-Qadiri Radi ALLAHu Ta’ala Anho

2. Munīr al-Áyn fī Ĥukmi Taqbīl al-Ibhāmayn by AlaHadrat Ash-Shah Imam aHmad Rida Khan al-Qadiri Radi ALLAHu Ta’ala Anho

3. Ja-AlHaq, Chapter 24 by Hakeem al-Ummah Hadrat Allama Mufti aHmad Yaar Khan Naeemi Radi ALLAHu Ta’ala Anho

Cursing Yazid bin Muawiya

Q.What is the Ahlus Sunnah position on Yazeed bin Mu’awiyah and the act of cursing him?

A. There is a difference between a minority of the scholars of Ahlus Sunnah, some said it is impermissible to curse him, while others, particularly those connected with taswwuf, were of the opinion that he was cursed and a tyrant.  People of tasawwuf prefer the later.  The following are some of the opinions of the scholars who held Yazeed bin Mu’awiya in contempt.

1. Hafiz Ibn Kathir’s comments on Yazeed:

Ibn Kathir himself writes in the famous ‘Al Bidayah’:

‘Traditions inform us that Yazeed loved worldly vices, would drink, listen to kept the company of boys with no facial hair [civil expression for pedophilia boys, a form of homosexuality], played drums, kept dogs [civil expression for bestiality], not a day would go by when he was not in a drunken state.’

2. Ibn Katheer in Al Bidayah Volume 8 page 222 stated:

‘Muslim was ordered to ransack Medina for three days. Yazeed committed a major sin. Sahaba and their children were slaughtered openly; other heinous acts were also perpetuated. We have already mentioned that he had Ibn Ziyad kill the grandson of Rasulullah (s) Husayn and his companions. In those three days in Madina, it is difficult to mention the type of acts that were carried out. By doing this act Yazeed wanted to secure his governance, in the same way Allah (swt) broke the neck of every Pharoah, the true King (swt) also broke the neck of Yazeed.’

3. One who attacks Medina is cursed

We read in al Bidaya Volume 8 page 223: ‘Rasulullah (s) said whoever perpetuated injustice and frightened the residents of Medina, the curse (la’nat) of Allah (swt), His Angels and all people is on such a person’

4. Ibn Atheer’s comments on Yazeed

In Tareekh al Kamil Volume 3 page 450 Ibn Atheer narrates from Munzir bin Zabeer: ‘Verily Yazeed rewarded me with 100,000 dirhams but this cannot stop me from highlighting his state, By Allah he is a drunkard…’

5.
Ibn Atheer’s comments on Yazeed

In ‘Siyar A’lam Al-Nubala’ Volume 4 pages 37-38, Dhahabi narrates: ‘Ziyad Hurshee narrates ‘Yazeed gave me alcohol to drink, I had never drunk alcohol like that before and I enquired where he had obtained its ingredients’. Yazeed replied ‘it is made of sweet pomegranate, honey from Isfahan, sugar from Hawaz and grapes from Burdah…Yazeed indulged in alcohol and would participate in actions that opposed the dictates set by Allah (swt).’

6. Ibn Jauzi’s comments on Yazeed ‘the drunkard’

Ibn Jauzi in Wafa al-Wafa: ‘Yazeed appointed his cousin Uthman bin Muhammad bin Abu Sufyan as Governor of Madina. He sent a delegation to visit Yazeed who bore gifts so that they might take the oath of allegiance to him. Upon their return they said ‘We have returned having visited a man who has no religion, he drinks, plays instruments, keeps the company of singers and dogs [civil word for bestiality], we declare that we have broken our allegiance to him. Abdullah bin Abi Umro bin Hafs Mukhzumee commented ‘Yazeed gave me gifts. But the reality is this man is an enemy of Allah (SWT) and a drunkard. I shall separate myself from him in the same way that I remove my turban [from my head]….’

7. Ibn Hajr’s comments on Yazeed

In Sawaiqh al Muhriqa: ‘One group have deemed Yazeed to be a kaafir, another has stated he was a Muslim but a fasiq (transgressor), a fajir (one that commits debauchery) and a drunkard. There is consensus over his fisq (transgression). One party of Ulema have stated that you can curse him by name, this includes individuals such as Ibn Jauzi and Ahmad. One group made up of individuals such as Ibn Jauzi deem Yazeed a kaafir, others say he was not a kaafir but rather this is a matter that has caused a difference of opinion.

The majority of Ahl’ul Sunnah all agree that he was a fasiq (transgressor), a fajir (one that commits debauchery) and a drunkard. Waqidi had recorded a narration ‘Verily we opposed Yazeed fearing Allah (swt) would reign stones down on us, Yazeed considered nikah (marriage) with mothers and sisters to be permissible and drank alcohol.’

‘Dhahabi narrates that when Abdullah bin Kuzai returned from Damascus he stated that Yazeed performs zina with his mother, sister and daughters. We had better start a movement to oppose Yazeed otherwise stones may reign down on us’

This is one reason why Ibn Hajar al Makki calls Yazeed one of the most debased men in history.

8. Muhaddith Shah Abdul Aziz’s comments on Yazeed

In ‘Sirush Shahadhathayn’, Shah Abdul Aziz, the great Muhadith states:  ‘Imam Husayn did not give baiah to Yazeed because he was a drunkard, a fasiq and Dhaalim.’

9. Ibn Taymeeya’s condemnation of unjust Yazeed

Ibn Taymeeya in Minhajj: ‘Yazeed had the sword and hence he had the power to deal with anyone that opposed him. He had the power to reward his subjects with the contents of the treasury, and could also withhold their rights. He had the power to punish criminals; it is in this context that we can understand that he was the khalifah and king. Issues such as Yazeed’s piety or lack of it, or his honesty or lack of it, is another matter. In all of his actions Yazeed was not just, there is no dispute amongst the people of Islam on this matter.’

10. The World reknown Muslim Historian Ibn Khaldun states: 

‘Yazeed’s time of governance can be seen as fisq and debauchery, and the blame is on Mu’awiya who should have controlled him.’

11. We read in Tareekh Kamil:

‘The narrator states ‘By Allah, Yazeed drinks alcohol and abandons Salat’

12. We read in Tareekh Abul Fida:

‘Yazeed played the tambourine, drank alcohol and raised bears [civil expression for bestiality].’

13. Hayaath al Haywaan states: 

‘Yazeed would hunt with cheetas, play chess and drink alcohol.’

14. People opposed Yazeed due to his atrocious deeds

We read in Tareekh Khamees: ‘The people of Medina broke the baiah to Yazeed on account of his bad acts, he used to drink alcohol’

15. The Famous Hanifa scholar Qadi Thanaullah’s comments on Yazeed’s kufr poetry

We read in most famous Tafseer Al- Mazhari: ‘Yazeed deemed drinking alcohol to be Halaal, and he recited these couplets ‘if the Deen of Ahmad deems alcohol to be haraam…’

16. Shariat Muhammad Majid ‘Ali Shakir stated in Badh Shariat:

‘Some say ‘Why should we discuss such a thing since he [Yazeed] was a King and he [Husayn] was also a King’ – one who makes such comments {refusing to hold opinion on Yazeed and Husayn (R)] is accursed, a Kharijee, Nasibi and hell bound. The dispute is over whether he [Yazeed] was a kaafir. The madhab of Abu Hanifa stipulates that he was a fasiq and fajir, nor was he a kaafir nor a Muslim.’

17. Yazeed’s attack on Harra

We read in ‘au khanar al masalik’ that Shaykh al Hadith Mawlana Muhammad Zakaria stated:
‘The army that Yazeed had sent to Medina comprised of 60,000 horsemen and 15,000 foot soldiers. For three days they shed blood freely, 1000 women were raped and 700 from the Quraysh and Ansar were killed. Ten thousand women and children were made slaves. Muslim bin Uqba forced people to give bayya to Yazeed in such a manner that people were enslaved and Yazeed could sell them as he pleased, no Sahaba who were [with the Prophet (saws)] at Hudaibiya were spared.’  All the Badr Sahaba were killed in this battle.

18. Yazeeds rejection of the Qur’an

Citing Tadhkira, Maqathil and Shazarath al Dhabah. This is also found in the Arabic (non-Leiden) version of the History of Al-Tabari: When the head of Husayn (R), the grandson of the Holy Prophet (saws), was presented before Yazeed he recited the couplets of the kaafir Zubayri:

‘Banu Hashim staged a play for Kingdom there was no news from the skies neither was there any revelation’ 

19. Imam Alusi In Tafseer Ruh al Maani it is stated clearly:

‘Allamah Alusi stated, Yazeed the impure denied the Prophethood of Rasulullah (s). The treatment that he meted out to the people of Makka, Medina and the family of the Prophet proves that he was a kaafir.’

Point references: 

  1. Al Bidayah wa al Nihayah Volume 8 page 204 Dhikr Ras al Husayn
  2. Minhaj al Sunnah Volume 2 page 249 Dhikr Yazeed
  3. Sharh Foqh Akbar page 73 Dhikr Yazeed
  4. Sharh Tafseer Mazhari Volume 5 page 21 Surah Ibrahim
  5. Shazrah al Dhahab page 69 Dhikr Shahadth Husayn
  6. Maqatahil Husayn Volume 2 page 58 Dhikr Shahdath Husayn
  7. Tadhkira Khawwas page 148
  8. Tareekh Tabari Volume 11 pages 21-23 Dhikr 284 Hijri
  9. Tafseer Ruh al Ma’ani (commentary of Surah Muhammad)
  10. Ibn Kathir in al Bidaya wa al Nihaya Volume 8 page 231 narrates this hadith on the authority of

20. Yazeed’s own admission that he killed the family of the Prophet (saws)

We read in Sharh Fiqh Akbar: ‘Following the murder of Husayn, Yazeed said ‘I avenged the killing of my kaafir relatives in Badr through killing the family of the Prophet.’

21. The testimony of Shah Abdul Aziz that Yazeed killed Imam Hussain [R]

We read in Taufa: ‘Upon the orders of Yazeed the disgraceful people from Syria and Iraq killed Imam Husayn.’

22. Yazeed ordered his Governor Waleed to kill Imam Hussain (R)

We read in Maqathil Husayn: ‘Yazeed wrote a letter to Waleed the Governor of Medina, in which he stated ‘Force Husayn to give bayya. Should he refuse then strike off his head and return it to me.’

23. Yazeed wrote to Ibn Ziyad telling him to kill Imam Hussain (R)

We read in Mutaalib al Saul that: ‘Ibn Ziyad wrote to Husayn ‘I have received information that you have arrived in Kerbala, and Yazeed has told me not to kill you, provided you accept his authority and mine.”

24. Ibn Ziyad’s own admission that he killed Imam Husayn on the orders of Yazeed

We read in al Bidayah: ‘When Yazeed wrote to Ibn Ziyad ordering him to fight Ibn Zubayr in Makka, he said ‘I can’t obey this fasiq. I killed the grandson of Rasulullah (sawas) upon his orders, I’m not now going to assault the Kaaba’.

25. Testimony of Ibn Abbas that Yazeed killed Imam Hussain (R)

We read in Tareekh Kamil:  Ibn Abbas replied to a letter of Yazeed stating ‘You killed Husayn ibn ‘Ali as well as the youth from Banu Abdul Muttalib, who were beacons of guidance.’

26. The testimony of Abdullah Ibn Umar that Yazeed killed Imam Hussain (R)

We read in Maqathil al Husayn: ‘Ibn Umar wrote to Yazeed, ‘Hasn’t your heart gone black yet? You murdered the family of the Prophet?’

27. The testimony of Shah Abdul Haqq that Yazeed killed Imam Hussain (R)

We read in Ashiath al Lamaath: ‘It is unusual that some say Yazeed did not kill Husayn when he instructed Ibn Ziyad to carry out the killing.’

28. Yazeed’s pride at killing Imam Hussain (as)

We read in al Bidayah Volume 8 page 204: ‘Ibn Asakir, writing on Yazeed, states then when Husayn’s head was brought before Yazeed, he recited the couplets of Ibn Zubayri the kaafir ‘I wish my ancestors of Badr were hear to see the severed head of the rebellious tribe (The Prophet (saws’s tribe of Hashim).’

Imam Jalaladun Suyuti (ra) records this tradition in Khasais al Kubra, on the authority of Sahaba Uns bin Harith: ‘I heard Rasulullah (sawas) say ‘Verily my son (Husayn) will be killed in a land called Kerbala, whoever amongst you is alive at that time must go and help him.’
Khasais al Kubra Volume 2 page 125 (Maktaba Nurree Rizvi Publishers, Pakistan)

29. Yazeeds own words noted in Sharh Fiqh Akbar:

‘Following the murder of Husayn, Yazeed said: ‘I avenged the killing of my kaafir relatives in Badr through killing the family of the Prophet.’

30. The Fatwa of Allamah Baghdadi – Yazeed denied the Prophethood, to curse him is an act of Ibadah

We read in Tafseer Ruh al Ma’ani page 72 commentary of Surah Muhammad: ‘The wicked Yazeed failed to testify to the Prophethood of Hadhrath Muhammad (sawas). He also perpetrated acts against the residents of Makka, Medina and the family of the Prophet (sawas). He indulged in these acts against them during their lives and after their deaths. These acts are so conclusively proven that had he placed the Qur’an in his hands it would have testified to his kuffar. His being a fasiq and fajir did not go unnoticed by the Ulema of Islam, but the Salaf had no choice but to remain silent as they were living under threat.’

31. The Fatwas of Qadhi Abu Ya’ala and Abu Husayn deeming it permissible to curse Yazeed

Ibn Katheer in al Bidaya stated: ‘Whoever frightens Medina incurs the wrath of Allah, His Angels and all the people – and some Ulema have deemed it permissible to curse Yazeed. This includes individuals such as Ahmad ibn Hanbal, Allamah Hilalee, Abu Bakr Abdul Aziz, Qadhi Abu Ya’ala and his son Qadhi Abu Husayn. Ibn Jauzi wrote a book deeming it permissible to curse Yazeed.’

32.
Al Suyuti personally cursed Yazeed

In Tareekh ul Khulafa page 207, Dhikr Shahadath Husayn we read as follows:
‘May Allah’s curse be upon the killers of Husayn and Ibn Ziyad.’

33. Qadhi Thanaullah Panee Pathee deemed it permissible to curse the kaafir Yazeed

We read in Tafseer Mazhari Volume 5 page 21, under the commentary of Surah Ibrahim verse 28 as follows: ‘The Banu Umayya were initially kaafir, then some of them presented themselves as Muslim. Yazeed then became a kaafir. The Banu Umayya maintained their enmity towards the family of the Prophet (sawas), and killed Husayn in a cruel manner. The kaafir Yazeed committed kufr in relation to the Deen of Muhammad (sawas) proven by the fact that at the time of the killing of Husayn he made a pointed reference to avenging the deaths of his kaafir ancestors slain in Badr. He acted against the family of Muhammad (sawas), Banu Hashim and in his drunken state he praised the Banu Umayya and cursed the Banu Hashim from the pulpit.’

34. Allamah Alusi set out the viewpoint of the Shaafi Ulema on this topic as follows

Haseeya Nabraas page 551: ‘Amongst the Shaafi’s we are in agreement that it is permissible to curse Yazeed’

The Immense Love and Value of Ahl al Bayt in Sunni Tradition

The Immense Love and Value of Ahl al Bayt in Sunni Tradition

Understanding the Exalted Status of Ahlul Bayti Muhammadi Sall Allahu ‘alaihi wa Aalihi wa Sallim

Al Hamdulillahi Rabbil ‘Aalameen was salaat wa salaamu ‘alaa Sayyidil Mursaleen, Habeebunaa wa Mawlanaa Muhammadin, Khaatimul Ambiyaai wal Mursaleen wa Imaamul Muttaqeen wa Qaaidil Ghurril Muhaajaleen, wa Shafeeil mudhnibeen Rasuli Rabbil ‘Aalameen wa ‘alaa Aalihi wa Ashaabihi wa Azwaajihi wa Dhurriyaatihi wa Awliyaaihi wa Mashaaikunaa ajma’een, wa Sallim tasliman kathiran kathiran birahmatika Yaa Arhamar Rahimeen.

 

Qaal Allahu ta ‘ala fi Kalaamihil Qadeem ba’da Authu billah min as shaytanir rajim Bismillahir Rahmanir

 

ذَلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَكُورٌ

 

That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds. Say: “No reward do I ask of you for this except the love of those near of kin.” And if any one earns any good, We shall give him an increase of good in respect thereof: for Allah is Oft-Forgiving, Most Ready to appreciate (service). Al-Qur’an, 42:23 (Ash-Shura [Council, Consultation])

 

Alhamduillahi Allahu ta ‘ala has indeed bestowed His bounties and His Mercy in that He Subhanahu has guided us to the straight path, the path of certitude and the path of Love of His Beloved Sall Allahu ‘alaihi wa Aalihi wa Sallim. Moreover Allahu ta ‘ala has allowed us to be among those who have found the ultimate satisfaction. We have been gathered here in this place at this time by invitation. Everyone here has been brought here, has been compelled to come here as a special ni’mah [favor] of Allahu ta ‘ala. We are here because of our special love for Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa Sallim and his beloved Family. A family whose love is a requirement of Iman.

 

About this ayatul karimah;

 


 

It is recorded in the Sunan of Saeed Ibn Mansoor from Saeed ibne Jubair that, the people whose love has been made obligatory in the Quranic ayat, “Say I do not ask for any recompense for this except the love of my nearest relatives”; are the nearest of the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim).

 


 

 

Ibn Abi Hatim narrates from Ibne Abbas regarding the ayat of Quran: “…and whoever earns good,”
Ibne Abbas said that it refers to those who love Aale Muhammad.”
And it is narrated from Imam Hasan (Radhi Allahu ‘anhu) that he said, “earning of good is loving us Ahle Bayt (Ridhwaan Allahu alaihim ajma’een).”
It is the honor achieved only through the love and attachment of the Ahle Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een)

Throughout Islamic history the Ulama ul Haqq have taught that love and respect of Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa Sallim and Ahlul Bayt Ridhwaan Allahu ta ‘ala alaihim ajma’een is a requirement of Iman. Because of the anti-Ahlul Bayt propaganda of certain upstart modernist group, many Muslims young and old are confused as to the correct position one should take. There was never need to defend loving Rasulullah Sall Allahu ‘alaihi wa Aalihi wa Sallim or Ahlul Bayt Ridhwaan Allahu ta ‘ala alaihim ajma’een. There was never a need to defend respecting the beloved family or choosing allegiance with the descendants of the Best of Creation.

An Nabiy Sall Allahu alaihi wa Aalihi wa Sallim is instructing us, warning us that there is no khair [good] in any of our actions, there is no honor until and unless we love and attach ourselves to Ahlul Bayt and the ‘Ulema and Awliyya of Ahlul Bayt Ridhwaan Allahu ta ‘ala ‘alaihim ajma’een.

 

Proof of the soundness of the position of the Ulama ul Haqq that Love of Ahlul Bayt is a requirement of Iman is the hadith reported by Imam Jalaaludeen Suyuti in his ” Ihyaa al Mayyit bi Fadhaail Ahlul Bayt:

 

 

 

Ahmed, Tirmidhi, Sihah, Nasai and Hakim have all narrated through Mataalab bin Rabi’ah that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) said: “By Allah! Faith cannot enter the heart of anyone if he does not love my nearest relatives for the sake of Allah and for the sake of the nearest relatives.”

 

This hadith alone should be enough to convince the believer of the necessity of loving and following Ahlul Bayt. In the west because of the influence of the modernist movements, the supports of Yazid, Muslims who do love and respect Ahlul Bayt are afraid to proclaim it. We are afraid to stand up for our Sayyid’s both literally and figuratively. Al Imam Sheikh Sayyid Mubaarik Ali Shah Jilani the son of Rasulullah Sall Allahu ‘alaihi wa Aalihi wa Sallim mentioned that the Muslims in the west do not know how to honor their scholars, their elders and seniors. He also mentioned that “Adaab comes from the heart”. Meaning thereby that when one loves someone with all sincerity there is a nature inclination of the heart towards loving and respecting them.

 

Maulana Jalaaludeen mentions another hadith;

 

 

Ahmad and Abu Yaala relate from Abu Saeed Khudri that the Prophet of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) remarked: “In the near future I would be summoned by Allah and I would respond. I leave amongst you two weighty things, The Book of Allah and my Progeny, my Ahle Bayt [Kitabullah wa Itratiy Ahli Bayti]. The All-Aware and the Kind Allah has informed me that these two will not separate till they reach me at the Haudh (Tank of Kauthar). So take care as to how you behave with them.

 

In another hadith Maulana Jalaaludeen Rahmatullahi ‘alaih mentions;

 

 

Tirmidhi, Husnah and Tibrani quote Ibne Abbas that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim.) said: “Love Allah for His countless bounties upon you and love me because you love Allah, and love my Ahle Bayt because of your love me.

 

Further; 

 

 

Tibrani also mentions the following tradition in his book Al-Awsat. Imam Hasan ibne ‘Ali (Karam Allahu wajhahu) reports from the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) that he said: “Strive hard to achieve love and affection of us Ahle Bayt, and considers it as obligatory for yourselves, always. The truth is that whoever meets Allah while he loves us will enter Paradise through my intercession. By the One who controls my life! No deed can benefit a servant if he does not recognize our rights.”

 

 

 

 

Khatib Baghdadi in this Tarikh (history) records a tradition of Sayyidinaa ‘Ali (Karam Allahu wajhahu) wherein he refers to the words of Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim.): “My intercession for my Ummah (people) is for those who love my Ahle Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een).”

 

 

Love is such that if it is true it manifests itself outwardly. The lover becomes restless always seeking the face of the beloved. The lover seeks ways to please the beloved, looking for ways to make the way easier for the object of one’s affection. An Nabiyyul Kareem Sall Allahu ‘alaihi wa Aalihi wa Sallim alludes to this as he Sall Allahu ‘alaihi wa Aalihi wa Sallim says; “So take care as to how you behave with them”.

 

Our Obligations to Ahlul Bayt

 

We are obligated to manifest our belief with action. Al Imam Nu’man bin Thaabit al Kufa Abu Hanifah Radhi Allah ‘anhu took the position than Iman must be accompanied with action if the iman is true iman. He based his position on ayah in Suratul Asr wherein Allahu ta ‘ala says:

 

“Indeed mankind is doomed, except those who have iman and follow it up with righteous deeds”

 

What are the obligations on the believers with reference to Ahlul Bayt? In this too our beloved Habib Sall Allahu ‘alaihi wa Aalihi wa Sallim has not left us without clear instructions.

 

 

Again referring to the collection of 60 Ahadith on the Fadhaail of Ahlul Bayt collected by Maulaana Jalaaludeen Suyuti, [may Allahu ta ‘ala allow us to repay this debt to him by remembering him in our dua’s and sending thawaab on him from our daroods and salaam (salawaat)];

 

 

 

Daylami also mentions that Sayyidinaa ‘Ali (Karam Allahu wajhahu) quoted the Messenger of Allah as saying: “I will intercede for four kinds of people:

(1) Those who loved and respected my progeny.

(2) Those who fulfilled their needs and solved their problems.

(3) Those who helped them in difficulties and in times of needs.

(4) Those who maintained their respect and friendship by words and by heart.

 

 

 

 

 

 

Daylami narrates from Abu Saeed that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim.) said: “My Ahle Bayt and my helpers (Ansars) are my legatees [recipients of my legacy] and successors. So have regard for them and help them. Gather around them and attach yourselves to them. And keep aloof from those who disregard them.”

 

 

 

 

Ibn Asakir narrates from Sayyidinaa ‘Ali (Karam Allahu wajhahu) that he quoted the Prophet of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim.): “I will recompense on the day of Qiyamat one who fulfills the rights of even one of my Ahle Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een).”

 

 

Al-Hakim in his history and Daylami has also related from Abu Saeed that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim.) said: “Allah will protect the life and the faith of those who regard three things and Allah will not help those who disregard three things (that is he will be in loss in this life as well as the hereafter):

(1) Respect for Islam.

(2) Respect for Prophet of Islam (Sall Allahu ‘alaihi wa Aalihi wa sallim).

(3) And respect for the household of Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim) i.e. Ahlul Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een)

 

 

According to Tibrani, Abu Dhaar (Radhi Allah anhu) has quoted the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) thus: “My Ahle Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een) among you is like the Ark of Nuh (alaihi salaam) among the people of Nuh. Those who board it are saved and those who keep aloof from it are destroyed.” And my Ahle Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een) are “like the door of repentance of the Bani Israel” (whosoever entered it was saved).”

 

 

 

Al-Hakim has recorded a tradition of the Holy Prophet through Ibne Abbas. The Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim) remarked: “The stars are security for the people of the earth against drowning (when at sea) and Ahle Bayt are a security to the people of the earth against discord. And if any tribe or group opposes my Ahlul Bayt it will itself become fraught with discord and become a party to Iblis.”

 

Finally we would be remiss if we did’nt mention something of the lives and personalities of the Imams of Ahlul Bayt. Imam Sayyidinaa ‘Ali bin ‘Uthman al Jullabi al Hujwiri Radhi Allahu ‘anhu the son of Rasulullah Sall Allahu ‘alaihi wa Aalihi wa sallim in “Kashful Mahjub” the chapter concerning “Imams from the House of the Prophet (Ahl-i Bayt)”

“Ahl-i-Bayt (family of Prophet) are those sacred souls who are eternally pious. Every one of them is the Imam of the Path.

This whole family common or elite is the leader and Imam of the Sufis. I take honor to mention here a few amongst them.

Imam Hasan

1. Imam Hasan (may Allah be pleased with him) Abu Muhammad al-Hasan b. Ali (may Allah be pleased with him) was the heart of Prophet (peace be upon him), odor of the heart of Murtada, Nur (light) of the eyes of Fatima (may Allah be pleased with them). He was profoundly versed in Sufism and he has many subtle sayings. He by way of precept said:

“See that you guard your hearts, for Allah knows your secret thoughts.”

This means that as man is entrusted to watch over his heart, similarly he is duty bound to preserve its exhibition. “Guarding the heart” refers not turning to others (than Allah) and in keeping one’s secret thoughts from disobedience to the Almighty.

When the Qadarites got the upper hand, and Mutazilites doctrine became widely spread, Hasan Basri wrote to Hasan b. Ali seeking his guidance, and asked him to state his opinion on the perplexing subject of predestination and on the dispute whether men have any power to act.

Imam Hasan replied that in his opinion he who did not believe in the determination of men’s good and evil action by Allah was infidel, and that those who imputed his sins to Allah was a wrongdoer. Allah does not force any one for good or evil deeds, but nothing happens in His kingdom without His will. Where He has made the mankind owner of something that something belongs to Him and He is the actual owner.

Similarly, where He has given free hand to mankind to act freely, there too He is the actual Causer. Therefore, He does not stop anyone from performing good or evil, but by His grace He can stop someone from his evil actions and if He does not stop him, it won’t mean that He forced him to perform wrong.

Allah has kept the argument by extending the force to mankind to act good or wrong and made him responsible for his act and it is not on Allah and His argument stands firm.

A Bedouin came to Imam Hasan while he was sitting at the door of his house in Kufa, and started abusing him and his parents. Hasan rose up and said:

“O Bedouin, what ails you, perhaps you are hungry or thirsty?” The Bedouin took no heed, but continued to abuse him and his family. Hasan ordered his slave to bring a purse of silver, and gave it to the fellow, saying:

“O brother excuse me, for there is nothing else in the house, had there been more, I should not have grudged it to you.” On hearing this, the Bedouin exclaimed: “I bear witness that you are the grandson of the Prophet of Allah. I came here to make trial of your mildness.”

Such is the characteristics of true saints and Sheikhs who care not whether they are praised or blamed, and listen calmly to abuse.

Imam Hussein (may Allah be pleased with him)

2. Imam Hussein (may Allah be pleased with him) The candle of Ahl-i-Bayt (family of the Prophet), and Imam of the world is Abu Abdullah al-Hussein b. Ali (may Allah be pleased with him). He is the martyr of Karbala and Qibla for the afflicters. All Sufis are agreed that he was in the right. So long as the Truth was apparent, he followed it, but when it was denied, he drew the sword and never rested until he sacrificed his dear life for Allah’s sake. The Prophet (peace be upon him) distinguished him by many tokens of favors.

Umar b. Khattab (may Allah be pleased with him) relates that one day he saw the Prophet (peace be upon him) crawling on his knees, while Hussein rode on his back holding a string, of which the other end was in the Prophet mouth. Seeing all this I said: “What an excellent ride you have, O Abu Abdullah!”

The Prophet (peace be upon him) replied: “What an excellent rider is he, O Umar!”

Imam Hussein (may Allah be pleased with him) said:

“Your kindest brother is your religion,”

The salvation of man is in following the religion and his perdition in disobeying it, therefore wise person only follow the commands of loving brother and does not do any act without his consent. The real brother is that who advises you and does not deny his affection.

Once, a man came to him and told that he was a poor family man and asked for the food. Hussein told him that his food was coming, so he should wait a little. After a short while the Messenger of Caliph Amir Muawiya (may Allah be pleased with him) came and placed five purses before Hussein. Each purse contained thousand Dinars. The messenger told Hussein that the Amir was apologetic and had said that for the time being spent this money, and he would send more soon. Hussein gave that money to the poor man and made an apology to him that he kept him awaiting for such a meager favor. We are men of affliction and we have forsaken the world and prefer others needs over ours. His sayings and wisdom is well known by whole Ummah.

Imam Zain ul-Abidin (may Allah have mercy on him)

3. Imam Zain ul-Abidin (may Allah have mercy on him)

From Ahl-i-Bayt, successor of Prophethood, candle of the Ummah and Autad, the afflicted, Imam of the deprived is Abu al-Hasan Ali b. al-Hussein b. Ali (may Allah be pleased with them). He was the most honored and ascetic personality of his time and is famous for unveiling and narrating the truth and subtleties. In reply to a question about who was the most blessed, he said:

“The man when he is pleased, it is not on wrong, and when he is angry, is not carried by his anger beyond the bounds of right.” This is the character of those who have attained perfect rectitude, because to get satisfied with fictitious is also wrong and to quit the truth in anger is also immoral and pious does not like incorrect.

Hussein (may Allah be pleased with him) used to call him Ali Asghar (the younger). When Hussein and his children were martyred at Karbala, there were none left alive except Ali who was sick. The women were brought unveiled on camels to Yazid (may Allah curse him), at Damascus. Someone asked Ali that how was he and members of the house? Ali replied:

“We have been treated in the same way as Pharaoh did with people of Moses who slaughtered their sons and took their women alive. We are under so many afflictions that we do not know when day has arisen and when night has fallen. We are still thankful to Allah for His bounties and praise Him for the trial in which He has put us.”

Once, Caliph Hisham b. Abd al-Malik during Hajj while performing circumambulation of Kaba tried to kiss the Black Stone (Hajr-i Aswad) but due to rush of pilgrims was unable to reach to it. At that time Ali was also circumambulating. When he approached Hajr-i Aswad to kiss it, all pilgrims withdrew from his way and he peacefully kissed it. One of the Syrian courtiers tauntingly pointed out to Hisham that he was not offered the chance to reach to the sacred stone, are you the King or that beautiful youth, for whom everybody made the way. Hisham said that he did not know the youth. At that time famous poet Farzoaq was also present there. He got up and said in a loud voice that he knew the youth. People asked him to tell them who was he? The poet Farzoaq stepped forward and recited the splendid encomium:

This is he whose footprint is known to the valley of Mecca,

Whom the Kaba knows, the unhallowed territory, the holy ground.

He is the son of the best of the entire creature,

He is the pious, the elect, the pure, and the eminent.

Know that he is the darling child of Fatima,

He is one whose ancestor Prophethood is sealed.

Whenever Quraish have a look on him, everyone exclaim,

No one can surpass him in commendable qualities.

He occupies such an exalted position that

Arabs and non Arabs are incapable to reach there.

His ancestor was the possessor of qualities of all the prophets,

And whose Ummah possesses the virtues of all the Ummah

The Nur (light) of their forehead lightened the hearts,

As with the rise of sun darkness perishes.

Hajr-i Aswad recognizes him from his odor, so that, when

he comes to touch Hajr-i Aswad, it kisses his hands.

Modesty keeps his gaze low, but people lower their gaze because of his awe,

No one dares to talk with him except when he has a smiley face.

His hands hold stick of musk willow which spreads pleasant odor,

His palm is emitting fragrance; he is a leader of high repute.

His qualities are blessed from the qualities of the Prophet,

His conscious, habits and virtues are all praiseworthy

The heavy shower of his graciousness is common to all,

He is ever generous, material paucity never stops him.

His beneficence is open to the creature, who because of him,

Got deliverance from immorality, poverty and tyranny.

No one can match him in generosity, and neither

Any nation can show equality, may their men be very generous.

He is like rain of mercy in famine, and

Lion of the jungle at the time of fear and calamity.

It is that family whose love is faith, and enmity is infidelity, and

Nearness to them is the shelter for peace and deliverance.

When Farzoaq read these lyrics, Hisham got enraged and ordered for him to be imprisoned. When Ali came to know about it, he sent to him 12,000 dirham with a message that we only possessed that much which was too less to your affliction. Farzoaq returned it, with the message that he had uttered many lies in the panegyrics on princes and governors which he was accustomed to compose for money, and that he had addressed verses to Ali as a partial expiation for his sins in that respect, and as a proof of his affection towards Ahl-i-Bayt. Ali, once again sent the money back with the message that if Farzoaq loved him, he must retained the money however, he begged to be excused from taking back what he had already given away; Farzoaq at last consented to receive the money.

There are so many virtues and merits of this eminent Imam that these cannot be encompassed in writing.

Abu Jafar Muhammad b. Ali b. Hussein (may Allah have mercy on him)

4. Abu Jafar Muhammad b. Ali b. Hussein (may Allah have mercy on him)

He was known both as Abu Abdullah and Baqir. He was distinguished for his knowledge of the abstruse sciences and for his subtle indications as to the meanings of Quran. There are many Karamat (miracles) associated to him. It is related that on one occasion the king with the aim to kill him, summoned him to his presence. When Baqir came to him, the king begged his pardon, bestowed gifts upon him, and allowed him to leave courteously. When courtiers asked why he had acted in that manner. The king replied that when he entered he saw two lions, one on his right side and one on his left, who threatened to kill him if he had attempted to do him any harm.

In his commentary of the Quran verse, “, whoever rejects evil and believes in Allah,:” (Q 2:256), Baqir said:

“Anything that diverts one from contemplation of Allah is his taghut (idol), so one has to see what veils him from contemplation of Allah and needs to get rid of it to make union with the Truth and get free from the veil. And one who is veiled has no right to be claimant of the proximity of the Truth.

Baqir after completing his litanies at night used to have loud Munajat (secret talk with Allah):

“O my Allah and my Lord! night has fallen, and the power of monarch has ceased, and the stars are shining in the sky, and mankind are asleep and silent, there is no crowd at the doors of the rich and the Umayyad have shut their doors and are being guarded by the watchmen, and all the needy have left for their homes.

But Thou, O Allah, art the Living, the Lasting, the Seeing, the Knowing. Sleep and slumber cannot overtake Thee. He who does not acknowledge Thy Essence is unworthy of Thy bounty.

O Allah nothing can withholds Thy Essence, neither eternity is impaired by Day and Night, Thy doors of Mercy are open to all who call upon Thee, and Thy is the owner of all; Thou dost never turn away the beggar, and no creature in earth or heaven can prevent the true believer who implores Thee gaining access to Thy Court.

O Lord, when I remember death and the grave and the reckoning, how can I take joy in this world? Therefore, since I acknowledge Thee to be One, I love Thee; I beseech Thee to give me peace in the hour of death, without torment, and pleasure in the hour of reckoning, without punishment.”

He used to do this Munajat weeping. On asking that why did he cry so much, he replied:

Jacob lost only one son for whom he wept so much that he lost his eye sight. I have lost my eighteen family members, is it not sufficient argument for me to cry.

Abu Muhammad Jafar (may Allah be pleased with him)

5. Abu Muhammad Jafar (may Allah be pleased with him)

Imam Abu Muhammad Jafar b. Muhammad al-Sadiq b. Ali b. Hussein b. Ali (may Allah be pleased with him) is the most celebrated among the Sufi Sheikhs for the subtlety of his discourse and his acquaintance with spiritual truths. He has written famous books in explanation of Sufism. He said:

“Whoever attains ma’rifat (knowledge of Allah) turns his face from all other”.

The Gnostic (arif) does not see other worldly things because his ma’rifat (knowledge of Allah) is total denial of others. The denial of all other than Allah is ma’rifat and ma’rifat of others is the denial of the Truth (Allah). Therefore, the Gnostic is free from the creature and in union with the Truth. He does not have that much heed for others that it might keep him away from the Truth nor it is of so extreme value that it might attract him toward itself.

He said:

“There is no right worship without repentance, because Allah hath put repentance before worship, and hath said, “those that turn (to Allah) in repentance” (Q 9:112). I put repentance before divine service, because repentance is the start point in way of Path and worship is the last. When Allah mentioned of the evildoers He made repentance mandatory and said:

“And O ye Believers! Turn ye all together towards Allah,” (Q 24:31);

But when Allah mentioned the Prophet (peace be upon him) He referred him to His “servant ship” and said,

“So did (Allah) convey the inspiration to His Servant – (Conveyed) what He (meant) to convey.” (Q 53:10). Once Dawud Tai came to Jafar Sadiq and said, “O son of the Prophet (peace be upon him) of Allah, advise me, for my heart is blackened.”

Jafar replied: “O Abu Suleiman, you are the accomplished ascetic of your time, what for you need advice from me?” Tai pleaded: “O son of the Prophet (peace be upon him), thy family is superior to all mankind, and it is incumbent on thee to give counsel to all.” Jafar said: “O Abu Suleiman, I am afraid that tomorrow on Resurrection Day my grandsire will lay hold on me, saying,

`Why did not you fulfill the obligation to follow in my steps?` because before Allah the best is ones conduct not his ancestry.”

Dawud Tai began to weep and exclaimed:

“O Lord Allah, if one whose lineage is of Prophetic family, whose grandsire is the Prophet, and whose mother is Fatima (may Allah be pleased with her) – if such as one is distracted by doubts about his end, who am I that I should be pleased with my dealings (towards Allah)?”

One day Jafar talked to his associates, let us take a pledge that whoever amongst us should gain deliverance on the Day of Resurrection would intercede for the rest. They said, O son of the prophet, how could you have need of our intercession since your grandsire intercedes for all mankind? Jafar replied:

“My actions are such that I shall be ashamed to face him on the Last Day.”

All of his sayings are the result of self account which is a quality of perfection, and is a characteristic of Prophets and Saints. The Prophet (peace be upon him) said,

“When Allah wishes a man well, He gives him insight into his faults.”

Whoever bows his head with humility, like a servant, Allah exalt his state in both worlds.

 

Insha Allahu ta ‘ala this should be enough for us as a means of strengthening our iman. Love and respect of Ahlul Bayt is the manifestation of True Iman regardless of what the misguided may say. Our very lives, our salvation in the next world lies in understanding the exalted rank and station of Ahlul Bayt amongst all of the creation. To love them and respect them and follow them is to love Allahu ta ‘ala and His Rasul Sall Allahu ‘alaihi wa Aalihi wa Sallim. This much at least we are required to do if we are those who truly believe.

 

Wa Sall Allahu ta ‘ala alaa Sayyidinaa wa Mawlaana Muhammadin wa Alaa Aalihi wa Sahbihi wa azwaajihi Ummuhaatil Mu’mineen wa Dhurriyaatihi wa Ahli Bayt, wa Awliyaaihi, wa Ummatihi ajma’een. Birahmatika Ya Arhamar Rahimeen

The True Nature of Servitude (’Ubudiyya) in Islam

The True Nature of Servitude (’Ubudiyya) in Islam

Ustadh Muhammad Sa’id Hunafaa Qadiri

Jumu’ah Wa’dh delivered at Masjid Noorul Hudaa Columbia, SC 12/26/2008

Al Hamdulillah Rabbil  Aalameen wa salaatu wa salaamu ‘alaa Sayyidanaa, wa Shafi’anaa wa Habibanaa wa Mawlaana Muhammadinil Mustafaa,   Allahumma Salli wa Sallim ‘alaa ‘Abdika wa Rasulikan Nabiyyil Ummiyy. Khaatimul ‘Ambiyaa-I wal Mursaleen,  wa Imaamul Muttaqeen, Wa Qaaidil Ghurril Muhaajaleen, wa  Shafi’il mudhnibeen, Rasuli Raabbil ‘aalameen wa ‘alaa Aalihi wa Azwaaajihi  Ummuhaatul Mu’mineen, wa Dhurriyaati, wa Ahlil Bayti, wa Ashaabihi wa Awliyaaih, wa Ummatihi ajma’een bi Rahmatika Yaa Arhamar Rahimeem  wa ba’d

Wa Qal Allahu ta ‘ala fi kalaamil qadim ba’da  ‘authu billahi  minash shaytanir rajim Bismillahir Rahmani Rahim

قُلِ الْحَمْدُ لِلَّهِ وَسَلَامٌ عَلَىٰ عِبَادِهِ الَّذِينَ اصْطَفَىٰ ۗ آللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ

Say: Praise be to Allah and peace on His Servants whom He has chosen: is Allah better, or what they associate (with Him)?  ( 27:59)

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I have not created the jinn and the men except that they should serve Me.

وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ

Serve your Rabb until (the day of) Certainty comes to you (15:99)

Sayyidinaa  Abu Dharr al Ghifari Radhi Allahu ‘anhu narrated from the Prophet Sall Allah ‘alaihi wa ‘alaihi wa sallim that  Allah (azza wa jalla) said:

“Ya ‘Ibaadi. I have forbidden injustice for Myself and I have made it forbidden amongst you, so be not unjust to one another.

Ya ‘Ibaadi, You are all astray except him whom I have guided, so seek My guidance and I shall guide you.

Ya ‘Ibaadi, you are all hungry except him whom I have fed, so ask me for food and I shall feed you.

Ya Ibaadi, you are all naked except him who I have clothed, so ask Me for clothing and I shall clothe you,

Ya ‘Ibaadi, you all commit sins, night and day, and I forgive all you sins, so seek forgiveness, and I shall forgive you.

Ya ‘Ibaadi, you are not capable of causing Me harm, so you harm Me not. You are not capable of benefitting Me, so you do not benefit Me.

Ya ‘Ibaadi, if the first of you and last of you, the Men of you and the Jinn of you, were as bad as the most sinful heart among you, it will not diminish one jot of My Kingdom,

Ya ‘Ibaadi, if the first of you and last of you, the Men of you and the Jinn of you, stood in unison and asked Me, and I granted every person what they asked for. It will not diminish what I have, except as much as the needle diminishes the ocean, when it is dipped in it.

Ya ‘Ibaadi, these are your deeds for which I make you accountable, and then recompense you for them.  Whoever finds good, let him praise Allah, and for whoever finds the contrary, let him blame none but himself. Al Hadith Al Qudsiyyah (Day 127,128)

“O son of Adam, free yourself for My service and your heart will be filled by Me with contentment, and I shall protect you from poverty, if you do not do that, I shall fill your heart with anxiety and I shall not provide for your needs. (at Tirmidhi and al Bayhaqi) (Day 208)

Sayyidinaa Shaykh Muhyuddin Abdul Qadir al Jilani Quddus us Sirruhul ‘adhim says,

“When a person’s servitude (‘Ubudiyya) and direct experience (Ma’rifat) are fully realized, he will say neither “Give me” nor “Do not give me.”  He becomes nonexistent (Faaniy). Wholly  absorbed (Mustaghriq).  This is why one who has attained to this station (maqaam) says:  “What do I care about me?”  Well spoken indeed!  I am His slave (‘abd) and the slave in His master’s company has neither choice nor will of his own.

A man once bought a slave (mamluk), and that slave happened to be one of the people of religion (deen) and righteousness (Salaah).

“O slave,” the man said to him, “what would you like to eat?”

“Whatever you give me to eat.”

“What kind of clothes would you like to Wear?”

Whatever you give me to wear.”

“Where would you like to lodge in my house?”

“In whatever place you lodge me.”

“What jobs would you prefer to work at?”

“Whatever you order me to do.”

The man then burst into tears, as he said:  “What a blessing it would be for me, if I could be with my Lord (Almighty and Glorious is He) as you are with me!”  “O my master,” said the slave, “does the servant (‘abd) in the company of his master (Sayyid) have any will (iraada) or choice (Ikhtiyar) of his own?”  Then the master said to him:  “You are a free man (Hurr) for the sake of Allah, and I would like you to stay with me, so that I may serve you with my person (nafs) and my property.”

Anyone who really knows Allah (Azza wa Jalla) is left with no choice of his own, and he says: “what do I care about me?”  You must not challenge destiny (Qadar) concerning his affairs or the affairs of others. (Jilani)

Al Imam Abdal Karim  ibn Hawazin Al Qushayri Rahmatullahi ‘alaihi  writes,

“I heard the master Abu ‘Ali ad Daqqaq remark, “There is nothing nobler than servitude, nor is there a more perfect title for the believer than ‘slave’.  For this reason Allah (azza wa jalla) said, in describing the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim on the night of Mi’raj ‘Glory be to the one who brought His Slave by night from the Sacred Mosque’(17:1)  Then Allahu ta ‘ala said, ‘And then he revealed to His slave what he revealed’ (53:10).  So if there were a title more sublime than ‘slave’, He would have used it for him….  The master Abu ‘Ali ad Daqqaq observed,  “just as ‘Lordship’ is an eternal quality of Allahu ta ‘ala so too is ‘servitude’ a quality of man that stays with him as long as he lives.”  One of the sufis recited:

If you ask for me I will say, “Here I am, His slave.”

And if they ask Him He will say, “There is My bondsman. (Qushayri)

لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرً

Indeed you have in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is in Allah and the Yawmul Aakhira  and who engages in the Dhikr  of Allah in abundance. (Suratul Ahzab  ayah 21)

Al Imam Qushayri Rahmatullahi ‘alaihi   also writes,

“It is said, Servitude is establishing true acts of obedience, performing them without limit, ascribing little worth to whatever you offer, and being aware that your virtuous deeds come only by means of Allah’s prior decree.”  It is said, “Servitude is abandoning personal choice in the face of divine decree.”  It is also said, “Servitude is emptying oneself of (belief in one’s own) power and might and acknowledging the wealth and blessings He grants you.  And it is said, “Servitude is embracing whatever you are commanded to do and separating yourself from whatever you are told not to do.”

Allah Most High says,

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيم

“Indeed you (Muhammad Sall Allahu ‘alaihi wa Aalihi wa sallim) you are exalted in your conduct.”

On the authority of (Sayyidinaa) Anas Radhi Allahu ‘anhu, it is related that someone asked, “Ya Rasulullah (Sall Allahu ‘alaihi wa ‘Aalihi wa sallim), who among the believers has the greatest faith?” He Sall Allahu ‘alaihi wa Aalihi wa sallim) replied, “The one of finest character.”  It is clear, then that fine moral character is the most excellent virtue of the servant and the one by which his inner nature is known.  Man is veiled by his body, revealed by his character.

The master Abu ‘Ali’ ad Daqqaq (Rahmatullahi ‘alaih) declared, “Allahu ta ‘ala favored His Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim with many excellent qualities, but He never Praised him for any of his qualities as He praised him for his character, for He says,

“Indeed you (Muhammad Sall Allahu ‘alaihi wa Aalihi wa sallim) are upon a noble character.”

Al- Wasiti stated, Allah described him as being upon a noble character because he sacrificed this world and the hereafter, being content with Allahu ta ‘ala”.  He also said, “Noble character means that one neither disputes with others nor is disputed by them because he possesses complete inner knowledge of Allahu ta ‘ala.” (Qushayri)

Allahu ta ‘ala says:

So if they dispute with you, say: “I have submitted myself entirely to Allah and so have those who follow me.” And say to the People of the Book and to those who are unlearned: “Do you (also) submit yourselves?” If they do, they are in right guidance, but if they turn back, Thy duty is to convey the Message; and in Allah’s sight are (all) His servants.  (3:20)

Allahu ta ‘ala also says,

لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ

فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لا إِلَهَ إِلا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ

Now has come to you a Messenger from amongst yourselves: it grieves him that you should perish: ardently anxious is he over you: to the Believers he is Raufur Rahim (most kind and merciful.)

But if they turn away, Say: “Allah alone is enough for me: there is no god but He: I trust and rely completely on Him and He the Lord of the Magnificent Throne !” (9: 128-129)

Commenting on these ayaah in beautiful verse Khwaja Hafidh Muhammad Yusuf ‘Ali Sulaimani Radhi Allahu ‘anhu writes,

“Khuda ki ba’d bury he, Karim hasti hai

Kalaami Haqq may, Raufur Rahim hasti hai

Bi khalqi pak, Khuda Ghaffur ka mazhar

Bi khulqi pak, Muhammad Azim hasti hai.”

After Allah (azza w jalla), he is the most gracious.

In Allah’s True Word (Qur’an Pak), He is Raufur Rahim.

In all of creation he alone exemplifies Allah’s Forgiveness.

In the Perfection of good behavior (Ikhlaaq), he is Muhammad, the most exalted

(Sall Allahu ‘alaihi wa Aalihi wa sallim).

Al Imam Sultan Shaikh Sayyid Mubarik ‘Ali  Shah Gilani el Hashimi  Hafidhumullah  in a discourse entitled, “Adab and Ikhlaq of the Holy Last Messenger (Sall Allahu alaihi wa Aalihi wa Sallim)” says,

“A person who regulates his conduct to Adab or Islamic code of Conduct or Ikhlaq-e-Muhammadi is in fact a friend of Allah, Wali (saint). A person who calls himself a saint but does not follow this Islamic code of Conduct, then he is a Satan in the guise of a saint. An ordinary Muslim who does not identify himself with Ikhlaq-e-Muhammadi is defeating the very purpose for which this world was created, Messengers were sent, and the Holy Qu’ran was revealed. One thing should be remembered that Adab and Ikhlaq-e-Muhammadi are quite opposite to Hindu and western cultures. Hence a true Muslim is one who identifies himself with the Last Messenger of Allah, Sall Allahu alaihi wa Aalihi wa Sallim.

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيم

“Indeed you (Muhammad Sall Allahu ‘alaihi wa Aalihi wa sallim) you are exalted in your conduct.”

The morals, manners and conduct of the Last Messenger of Allah, Sal Allah alaihi wa Aalihi wa Sallim, were perfected by Almighty Allah—who taught him, with a view to educate mankind. According to Hazrat Abu Huraira, Radhi Allahu ‘anhu the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, had said, “I have been sent as a Messenger in order to perfect the morals and conduct of mankind.” As a matter of fact, certain previous Messengers were links in the chain of human moral evolution which found its culmination in the person of the Last Messenger of Allah, Sall Allahu alaihi wa Aalihi wa Sallim. Allah Almighty is the teacher of the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, in perfecting in him the best of moral conduct—Ikhlaq-e-Hasna. In Holy Qur’an, one sees how the Pupil, Sall Allahu alaihi wa Aalihi wa Sallim, is being taught by The Teacher.

“(O’ Messenger) Forgive the wrongs of people and show them the path of righteousness and keep away from the ignorants.” [Holy Qur’an]

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ

“Allah commands you to do justice, kindness and give charity to relatives and forbids you from all acts of lewdness, evil, and rebellion.” [16:90]

“(Men of Allah) Control their anger, and forgive people; Allah likes righteous people.” [Holy Qur’an]

As a matter of fact, Allah the Most High has revealed his guidance in many forms; first of all He revealed and culminated His revelation in the person of the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, which is contained in the form of a Book called the Holy Qur’an. Hence is known as al-Qur’an-e-Natiq—the speaking Qur’an, Sall Allahu alaihi wa Aalihi wa Sallim.

Similarly Allah the Great, has manifested each and every sign (called verse in English, which is an incorrect translation of Ayat: miraculous sign) contained in the Holy Qur’an in the universe and each and every second he is still guiding mankind through the various aspects of the Holy Qur’an. Therefore, all the aspects of divine guidance are directly concerned with the perfection of humanity. Moral conduct of a man is meant to help him realize his goal—Al-Insan al-Kamil, viceroy of God. Thus, all those who shall follow the path of perfection—Ikhlaq-e-Muhammadi—shall become a beloved of Allah and shall be blessed with very quick results.

“Verily He loves them and they love Him.” [Holy Qur’an]

It is the objective of the Holy Qur’an to impart education of etiquette and conduct of the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, so that through him the entire humanity is taught etiquettes and becomes cultured. Hence the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, has said that “I am the Messenger to complete the evolution of perfect conduct.” Then the Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, educated the people on these lines. When Allah the Almighty had perfected conduct in the person of the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, He said, “Verily (O’ Messenger) your conduct is the best.” How kind and merciful is Allah, the Almighty that He Himself praises the conduct of his Beloved, Sall Allahu alaihi wa Aalihi wa Sallim. Educating people the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, Allah appreciates good conduct and dislikes poor conduct. In this connection, Sayyidinaa Ali (Radhi Allahu ‘anhu) said, “I fear for that Muslim to whom a brother Muslim came seeking fulfillment of some problem and the former is unable to help him, even though he may not hope for reward and fear of punishment in the Hereafter. Then it is compulsory for him to exhibit good conduct for in it lies his Nijat (salvation).” The Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, has said, “I swear by Him in whose hands is my life, that only those with good conduct will enter Paradise.” There is a tradition narrated by Sayyidinaa Mu’az bin Jabal that the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, has said, “Allah has made Islam very precise in two things, one Akhlaq-e-Husna, and the other, good deeds.”

Briefly the main features of Akhlaq-e-Husna and good deeds are the following:

1. To live together in affection;

2. To perform good deeds;

3. To deal with people humanely;

4. To give alms;

5. To distribute food;

6. To say Salaam extensively (only on Muslims);

7. To visit and care for sick Muslims;

8. To accompany the Janaza of a Muslim irrespective of his being a good or bad Muslim;

9. Always to live in harmony and understanding with Muslims and/or infidels;

10. To respect aged Muslims;

11. To accept an invitation from a Muslim;

12. To extend invitation to other Muslims;

13. To forgive people;

14. To maintain peace and harmony among people;

15. To give charity;

16. To extend Salaam first;

17. To save oneself from Haram things, e.g. dancing, music, singing, backbiting, loose talk, lewdness, miserliness, ill manners.

There is a tradition narrated by Sayyidinaa Anas that the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, has not omitted any good instruction which he has not told us nor has he omitted to mention any defect, which he has not forbidden us or invoked the fear of Allah. The above points are covered in the following Qur’anic Ayat:

“Allah commands (O People) to do justice, charity, and give some of your goods to your relatives and forbids lewdness, evil deeds and unruliness.”

Sayyidinaa Mu’az bin Jabal has said that the Holy Last Messenger of Allah, Sall Allahu alaihi wa Aalihi wa Sallim, advised me,

“O’ Mu’az, I advise you to always fear Allah, speak the truth, fulfill promises, do not break a trust, be kind to orphans, be considerate to your neighbors, deal softly with people and extensively do Salaam to them, do good deeds, do not retain great expectation in your heart, remain steadfast in your belief, try to understand the Holy Qur’an, develop love for the Hereafter, have fear of the Day of Judgement, inculcate humility, obedience and modesty. I forbid you to abuse a wise person and intelligent person. Do not call a truthful person a liar, do not obey a sinful person, do not disobey a just ruler, do not create dissension and unrest. I advise you to fear Allah even though you may have nothing more than barren stones. On each sin seek fresh forgiveness, for those committed in private and for those committed openly.”

Hence the Master of both worlds is mindful in minute details of Adab and Conduct. He invites people to good deeds in order to make them obedient and cultured.” (Gilani)

Rabbanaa taqabbal minnaa, innaka antas Samiul ‘Alim. Wa tub ‘alainaa yaa Mawlaana, innaka antal Tawwaabur Rahim. Wa Sall Allahu ta ‘ala ‘alaa Khayri Khalqihi Sayyidinaa wa Mawlana Muhammadin ‘Abdika wa Rasulikan Nabiyyul Ummi, wa ‘alaa Aalihi wa Ashaabihi wa Ahli Baytihi wa Awliyaaihi wa ‘alaa ‘Ibaadillahis Saliheena  bi Rahmatika yaa Arhamar Rahimeen.

Wa ma ‘alaini ilal balaaghul mubin.